The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 24

The Intercourses of Divine Love Betwixt Christ and His Church · Sermon 24

p. 345Sermon XXIV.

Cant. 1. 4.

—The King hath brought me into his Chambers.

I Have done with the Spouſes Petition, Draw me, and with the argument by which ſhe impleaded her Petition. She would then run after him, and of the alteration of the number, in the promiſe, we will run, not I, but we. I come now to the third thing which I took notice of in the verſe which I called, The Spouſes atteſtation of her beloveds favour in the anſwer of her Petition. That is in the words I have now read. The King hath brought me foreign unto his in Ward-Rooms foreign his Cloſet. His Chambers (ſo we tranſlate it.) What is neceſſary for the opening of the words, you have heard before.

It was but even now that we heard the Spouſe praying, draw me; and promiſing that if the Lord would hear, and anſwer her Prayers, both ſhe and others would run after him. How preſently is her tone altered, and her prayer turned into praiſe? Hence I obſerved;

Prop. That God is pleaſed ſometimes to make a very quick return to his Peoples Prayers. But before I handle this, I ſhall take a little notice of the name ſhe here giveth to her Beloved, foreign the King. The word is the ſame, that is every where uſed, to expreſs the ſole dominion of a Perſon over others; a term very properly given to Chriſt, and that not only as he is God over all bleſſed for ever, and ſo the Pſalmiſt telleth us, that his Throne is eſtabliſhed in the Heavens, and his Kingdom ruleth over all; but in reſpect of his Mediatory Kingdom, as he is the Lords King, whom he hath ſet upon his holy Hill of Sion, Pſal. 2. 6. to whom he hath given the Heathen for his inheritance, and the uttermoſt part of the Earth for his poſſeſſion, v. 8. which Kingdom he doth not only exerciſe over all, in order to the gathering of his Church, ſubduing the hearts of people unto himſelf, and then over his p. 346Church, gathered, by giving laws to it, and ſetting Officers over it, but more particularly in the hearts of all believers, in whom he ruleth by his Spirit. But why doth the Spouſe here ſpeak to her beloved or of hėr beloved, in this lofty ſtile, and not rather in that familiar ſtile which ſhe generally uſeth in this Song? What if we ſhould ſay?

1. That in other places of this Divine Song, ſhe is ſpeaking to him, here ſhe is ſpeaking of him. God is the King of Kings, the Lord of Lords; yet when we pray unto him, we are licenſed and commanded to ſay unto him, Our Father; when ſhe ſpeaks of him to others, ſhe uſeth another ſtile, and ſaith, the King; though we are allowed an holy boldneſs in our acceſſes, and addreſſes to the Throne of Grace, yet this is not excluſive of that holy fear and reverence which we owe unto God as our King, we ought to remember, that he who is our Beloved [our Father] is alſo our King.

2. What if we ſhould ſay that this lofty compellation is uſed, to enhance the favour that ſhe had received? She was not admitted into ordinary Chambers, but into Royal Chambers; the King hath brought me into his Chambers. No words are too big to expreſs the ſingular favour of God to our Souls.

3. What (finally) if we ſhould ſay that ſhe changeth her ſtile to intimate the perſons who muſt expect ſignal favour from God, and to remember her ſelf of her duty, in conſideration of ſuch favours? I ſay firſt to intimate to us who thoſe Perſons muſt be, that expect any ſingular favours from God; they muſt be ſuch, as apprehend and receive Chriſt, not for a Saviour as a Prieſt only, but ſuch as own, and acknowledge him as a King, as their Lord to command, and to rule over them, according to that promiſe, John 14. 21. He that hath my Commandments, and keepeth them, he it is that loveth me, and he who loveth me, ſhall be loved of my Father, and I will love him, and manifeſt my ſelf unto him. It might alſo remember her of the duty ſhe owed unto God, in conſideration of his favour to her, ſhe reſolveth to own, and to acknowledge him, as her Lord, her King. But theſe things being premiſed, I come to that Propeſition which I raiſed from the connexion of theſe words, teſtifying, the Lords hearing of her Prayers; the words are immediately annexed to her Petition. Whence I obſerved,

Prop.That it pleaſeth God ſometimes to make very quick returns to his p. 347Peoples Prayers. That it is ſo, appears. 1. By the Lords anſwering his People ſometimes before they ſpeak, or while they are ſpeaking, Iſaiah 65. 24. It ſhall come to paſs that before they call, I will anſwer, and while they are yet ſpeaking, I will hear. Nothing can be quicker then that, for God to take notice of what his people have in their hearts to ask, and to give it, before they can form it by their lips into words, or while they are ſpeaking, to give an anſwer, you have the firſt exemplified in David, Pſal. 32. 5. I ſaid I will confeſs my tranſgreſſion unto the Lord, he had not confeſſed, he had only ſaid in his heart that he would confeſs his tranſgreſſion to the Lord, and (ſaith he) thou ſorgaveſt the inquity of my ſin, you have an inſtance of the latter in Hannah, the Wife of Elkanah, 1 Sam 1. She was praying, her lips moved, but her voice was not heard, yet the Lord heard her, and though the time muſt be fulfilled before ſhe could have a Son, yet 1 Sam, 1. 18. It is ſaid of her at preſent, that ſhe went away, and did eat, and her countenance was no more ſad. She had a preſent anſwer of peace, her mind was quieted, her countenance was no more ſad, you have another inſtance in Daniel (to name no more,) Dan. 9. 20. Daniel with the reſt of the Jews had been in the captivity of Babylon, near 70 years, the time was almoſt expired, as to which God had promiſed they ſhould come out, Daniel ſets himſelf to pray, and you have a copy of his prayer from Dan. 9. v. 4. to v. 20. Obſerve now, v. 20. And while I was ſpeaking, and praying, and confeſſing my ſin, and the ſin of my People Iſrael, yea, v. 21. While I was ſpeaking in prayer, the man Gabriel, whom I had ſeen in a viſion at the beginning, being cauſed to fly ſwiftly, touched me, about the time of the evening oblation, and he informed me, and talked with me, and ſaid, O Daniel, I am now come forth to give thee skill, and underſtanding; at the beginning of thy ſupplication the Commandment came forth, and I am come to ſhew thee, for thou art greatly beloved, &c. Here now the Lord made a very quick return to Daniels prayer, while he was ſpeaking, the Lord anſwered him,

But a return of prayers may be quick, though it be not thus quick, but after the interval of ſome few months, days, or years; Abraham was thus anſwered as to his Prayer mentioned, Gen. 17. and David glorieth in the aſſurance of this, Pſal. 4. 3. The Lord will hear when I call upon him. But now, becauſe on the one hand this is a very deſirable mercy, and many times the Souls of p. 348Gods people are diſcouraged, and flagg in duty, becauſe the viſion is yet for an appointed time; It will not be out of our way▪ to inquire, what prayers theſe are that meet with ſo quick an audience from God, God doth not this at all times, nor for all perſons, no, not for thoſe who are moſt beloved of him. David himſelf complaineth; Pſal. 22. 2. O my God, I cry in the day time, but thou heareſt not, and in the night ſeaſon, and am not ſilent. The Church complains of ſome times, when God is angry with the prayers of his people, Pſal. 80. 4 Gods own People ſometimes ſhoot arrow after arrow, to find what they ſhot firſt; hence you ſo often meet with it as a piece of the Saints Prayer, Hear my prayer O God, give ear to my Supplications. Let us a little enquire from whence this variety of Providence proceeds, as to this hearing, and anſwering of prayers. God is the Lord that changeth not, therefore we are not conſumed, we muſt therefore find the cauſe in the perſons praying, or in the prayers which maketh this difference as to Gods anſwers. That ſo quick and gracious anſwers may be obtained, ſomething is neceſſary on the party praying: Something with reſpect to the matter prayed for: Something as to the manner of putting up the prayer.

1. As to the Perſon praying, 1. No Soul can expect ſuch an anſwer, unleſs perſons in ſpecial favour with God; this the Angel told Daniel, Dan. 9. 23. At the beginning of thy ſupplication, the commandment came forth, and I am come to ſhew thee, &c. for thou art greatly beloved. Ordinary ſubjects may have their petitions anſwered, but they muſt be favourites, that have the Kings ear preſently; thoſe Souls to whom God gives preſent anſwers of prayers are ordinarily ſuch as are beloved, greatly beloved. A good natured Mother may help a Child that is another perſons, being in any ill circumſtances, and crying to her aloud, and fiercely, but it is a ſign the Child is her own, when her bowels yern towards it as ſoon as it begins to cry, yet I find two inſtances at leaſt in Scripture of Gods preſent anſwering the cries of perſons in no ſuch ſtate of favour with God, Ahab and the King of Nineveh, 1 Kin. 21. 27, 28, 29. & Jonas 3. 4. But beſides, that thoſe inſtances relate meerly to temporal mercies, and ſuch wherein not thoſe Perſons alone, but great bodies of people were concerned, and in ſuch caſes, as nothing but a preſent anſwer could have done them good, as to the thing wherein they were heard, Nineveh was within forty days of p. 349ruine, and it was only a deferring of that judgment which God had threatned, as to which they were heard, I ſay beſides theſe things, it is one thing what God may do out of the abundance of his goodneſs, and mercy, and another thing, what they may with any confidence expect. It is moſt certain that perſons who are ſtrangers, and enemies to God, and ſo under a threatning, That although they make many prayers, God will not hear them; and of whom God hath ſaid, that their ſacrifices are abomination, cannot hope that the Lord ſhould anſwer, much leſs preſently anſwer their prayers. 2. As to a preſent anſwer of prayers, it is neceſſary not only that the perſons praying be believers, perſons in favour with God, but that their prayers be prayers of faith, that they exerciſe faith in their prayers, James 1. 5. If any of you want wiſdom; let him ask of God.—But v. 6. Let him ask in faith, nothing wavering, for he that wavereth, is like a wave of the Sea, driven of the wind, and toſſed, and James 5. 15. The prayer of faith ſhall ſave the ſick; Prayers for Perſons ſick, ordinarily require preſent anſwers, now ſaith the Apoſtle, the prayer which ſaveth the ſick▪ muſt be the prayer of faith. This is a point not well underſtood, viz. how to pray in faith, and what exerciſe of faith is required in prayer, I ſhall therefore ſhortly open it, and ſhew you what exerciſes of faith are neceſſary to that Soul, that would have his prayers at all anſwered, at leaſt who can expect a preſent anſwer.

1. Faith in prayer muſt reſpect Gods being and goodneſs. This the Apoſtle informeth us, Heb. 11. 6. He who cometh unto God, muſt believe that God is, and that he is a rewarder of them that ſeek him. That God is, and that he is able to give what we ask of him; Believe you (ſaith Chriſt to the blind man) that I am able to do this? If God be, if he be God, he is able to do whatſoever we ask of him. But this is not all, we muſt alſo believe the goodneſs of God; That he is a rewarder of them that ſeek him: one who hath ſaid to the Children of Men, ſeek ye my face, and who never ſaid to the ſeed of Jacob, ſeek ye my face in vain. This is the firſt act of faith in prayer, whoſoever cometh to ſeek God for any mercy, muſt ſteadily agree to this, That God is, and is able to grant the thing he asks of him, and that he is infinitely good, and a rewarder of thoſe Souls, that obey his will in that precept, ſeek ye my face.

2. Faith muſt reſpect that promiſe which God hath made for that p. 350mercy, or good thing which we come to God for. There is hardly any particular good thing, for which God hath not ſomewhere in his word made a particular promiſe; now this promiſe is Gods bond which faith laies hold on, and prayer puts in ſuit, if we want a particular promiſe, reſpecting the ſpecifical mercy, yet there are general promiſes, within the latitude of which thoſe particular good things fall, ſuch as thoſe, Pſal. 84. 11. He will give grace and glory, and no good thing will he with-hold from them that walk uprightly, Pſal. 34. 10. They that ſeek the Lord, ſhall not want any good thing, Rom. 8. 24. We know that all things work together for them that love God, 1 Cor. 3. 22. 23. All things are yours, and you are Chriſts, and Chriſt is Gods. Now I ſay that he that prayeth in faith, muſt have his Eye either upon ſome of theſe more general words, in which God hath promiſed all good things, or thoſe particular promiſes, wherein God hath promiſed that ſpecifical mercy, which he comes to ask of God, Mar. 11. 24, What things ſoever you deſire when you pray, believe that you ſhall receive them, and you ſhall have them. It is not only neceſſary that when we go unto God in prayer, we ſhould Eye him, as the fountain of power, ſo able to grant what we ask of him, and as the fountain of goodneſs, ſo willing to relieve all the ſtreights, and ſupply all the neceſſities of poor creatures; but 3. As a God of truth and faithfulneſs, that he believe that he ſhall receive what he asketh of God, and to this end he muſt ſee the good thing either generally, or particularly promiſed.

3. There is yet a third act of faith neceſſary, which is a caſting of our Souls upon God in the promiſe, a truſting in him for the receit of the thing we have asked of him. James ſaith, we muſt ask in faith nothing wavering, the Soul muſt not doubt within itſelf, whether God hears, or will give in a gracious anſwer, yea or no, but commit itſelf wholly to God, upon the credit of his promiſe, believing that he who hath promiſed, is able to perform, and truſting in him for a performance. This is now praying in faith, and the truth is, all other praying is but praying in formality, of which we can expect no more profit then ariſeth from a meer bodily labour. This, now is neceſſary with reference to an anſwer, eſpecially a quick and a preſent anſwer, on the part of the perſon praying.

2. But ſomething alſo is neceſſary to be obſerved, with reſpect to the matter that we pray for.

p. 3511. It muſt be ſomething which is truly and really good for us and of which we ſtand in need. Our need of a thing, and the goodneſs of it for us, is not to be meaſured from our ſenſe, and apprehenſion, for we are often miſtaken, and do not keep what is good for our ſelves, and therefore muſt refer our ſelves to the wiſdom of God, who knoweth what things we have need of. It is true that there are ſome things ſo perfectly, and abſolutely good, as they can never be evil, ſuch are the pardon of our ſins, the love, and favour of God, &c. But there are other things that are not ſo, which at ſome time we may have a need of, and they would be good to us, at another time we have no need of, but they would be hurtful, and pernicious to us, and this is the reaſon why our ſupplications for ſome things may be abſolute, and peremptory, for other things they ought to be limited, conditioned, and put up with a reference of our ſelves to the will, and wiſdom of God; God cannot give evil things unto his Children, though they ask them never ſo importunately, never ſo frequently. This our Saviour hath taught us, Luke 11. 11. 12. If a Son ſhall ask Bread of any of you that is a Father, will he give him a ſtone, or if he ask a fiſh, will he for a fiſh give him a Serpent. Or if he ſhall ask an Egg, will he offer him a Scorpion? if therefore you being evil, know how to give good gifts to your Children, how much more ſhall your heavenly Father give his holy Spirit to them that ask him, Mat. 7. 11. it is, give good things to them that ask him. It is moſt certain, that no one would ask things that are, or would be hurtful to him, wittingly. Children through ignorance may, but if they do, their parents that have more wiſdom, will not give them ſuch things. No more will our Heavenly Father, who knows it is nothing but ignorance that cauſeth us to ask any thing of that nature. And this may help us to underſtand Gods diſpenſations, and ſatisfy the people of God, though they have not all thoſe things they ask of God, if they be ſuch things as are not abſolutely, and perfectly good, they may be ſuch things as the Lord knoweth under our circumſtances, would be evil and pernicious to us, and we are anſwered by being denied them, for though through our weakneſs and ignorance we asked them, as believing them to be good, yet had we known them as indeed they were, we would have prayed againſt them. The things we ask, muſt be good, and ſuch things as we ſtand in need of (indeed therein lies the nature of goodneſs) or they p. 352are no matter of a promiſe, and conſequently ought to be made no matter of prayer, nor would be but for our infirmity and weakneſs, and conſequently they may be denied us, and we may never have an anſwer, by receiving the things which we ask, but are anſwered, in having them denied to us.

2. What we ask muſt be according to the will of God, 1 Joh. 5. 14. And this is the confidence that we have in him, that if we ask anything according to the will of God, he heareth us. The Spirit maketh interceſſion for us, according to the will of God. Indeed this doth very little differ from the other, for whatſoever is good for us, is doubtleſs according to the will of God. It is Gods will that no good thing ſhould be with-held from them who live uprightly. But there is yet ſomething further that I ſhall add under this head, which is neceſſary in order to the receiving of a preſent anſwer from God; If we would have a preſent anſwer, we muſt ask for ſuch things, not only as it is the will of God we ſhould have, but as it is according to the will of God we ſhould have at ſuch a time as we ask, and under ſuch circumſtances as we then are Solomon telleth us, there is a time for all things. God hath appointed times and ſeaſons for all his diſpenſations of providence, he had not only promiſed Canaan to the ſeed of Abraham, but he had ſet the time, after four hundred and thirty years; he had not only promiſed a deliverance, out of the Captivity of Babylon, but he had alſo ſet the time ſeventy years. Hence, Daniel was preſently heard, when he prayed, the Text telleth you; that he underſtood by Books the number of the years, whereof the word of the Lord came to Jeremiah the Prophet, that he would accompliſh 70 years in the deſolations of Hieruſalem. Then he ſet his face to the Lord God, to ſeek by prayer and ſupplications, with …aſting, &c. Dan. 9. 2, 3. and while he was ſpeaking, God gave him an anſwer. To Habakkuk it fell out otherwiſe, he put up a prayer to to God, ch. 1. his anſwer was, ch. 3. v. 3. The Viſion is yet for an appointed time, but at the end it ſhall ſpeak, it ſhall not lie, tho it tarry, wait for it, becauſe it will ſurely come, it will not tarry. Had the believing Jews prayed never ſo often, never ſo ſeriouſly, for the coming of the ſeed of Abrahams out of Aegypt, and going into Canaan before the four hundred years were expired, they could have neither expected, nor received any preſent anſwer, other than according to the tenor of that to Habakkuk; becauſe, Gen. 15. 16, 17. Though God had promiſed Abraham, p. 353that he would give unto his Seed the land of Canaan, yet he had alſo told him, that they ſhould be ſtrangers in a land that was not theirs, and they ſhould ſerve them, and they ſhould afflict them, 400 years—but afterwards they ſhould come out with great ſubſtance, and v. 16. In the fourth generation his Seed ſhould come again into Canaan. All things are ſeen by an Omniſcient Eye, and ordered by an eternal thought. Now where the believing prayer meets with an eternal thought, as to the time of the mercy, there the anſwer is alwaies preſent. See therefore how confidently the Pſalmiſt prayeth, Pſal. 202. 12. Thou ſhalt ariſe, and have mercy upon Sion, for the time to favour her, yea, the ſet time is come; when the time, the ſet time for God to favour a Nation, or a particular Soul is come, then the anſwer is alwaies preſent. It is therefore the great wiſdom of a Chriſtian, before he ſets himſelf to pray, to inquire ſo far as he may, whether Gods ſet time for the collation of the mercy is come.

Obj.But will a good Chriſtian ſay, How ſhall I ever find out this, how ſhall I knows when Gods ſet time to favour his Church, or to favour my, or anothers particular Soul is come? Times and ſeaſons are not in our hands, nor within the compaſs of our knowledge. The caſe indeed was plain as to the Jews, with reference to their ſervitude in Aegypt, and Captivity in Babylon. God had then revealed it to, and by his Prophets, but we have no ſuch revelations now concerning Nations, or Churches, much leſs concerning particular Souls. It may be my Soul is under the power of ſome violent and impetuous temptations, under the preſſure of ſome ſtrong luſts … corruptions, in ſome dark hour of deſertion, I find … in the caſe in Holy Writ; theſe promiſes are ſufficient grounds for me to pray, but if my prayer muſt be ſuited to Gods will, as to the time, how ſhall I ever know how to perform my duty, how ſhall I ever pray in faith?

Anſ.1. As we ſay in our law; When in any contract for payment of any ſum of money, no particular time is expreſt for the payment, the preſent time is to be underſtood: So God having made promiſes to his people, which ſhall moſt certainly in their Seaſon be fulfilled, and having not expreſſed the particular time when God will fulfill them to this, or that particular Soul: The Soul is warranted at all times, to ask them of God, for we may certainly pray for any thing which is not contrary to Gods revealed will.

p. 3542. But ſecondly, We knowing that God in his ſecret purpoſe, hath determined not only the beings, but the circumſtances of all things, cannot infallibly expect preſent anſwers of our prayers, by giving us the very things which we ask of God. Suppoſe now a Chriſtian under the power of ſome ſtrong and impetuous temptation, whether from his fleſh, or from his grand adverſary, he may pray for deliverance from it, becauſe God hath promiſed an happy iſſue of temptations, he may pray in faith, Eying Gods power, his goodneſs, his truth, and faithfulneſs, and being fully perſuaded that God will deliver him, nay, he may pray for a ſpeedy iſſue and deliverance (with ſubmiſſion to the will, and wiſdom of God;) you have it in the caſe of Paul, 2 Cor. 12. 9. When the Lord had given him a thorn in his fleſh to buffet him (what that thorn in the fleſh was, whether ſome impetuous motion to ſin, from within, or without, we know not, be it what it will, it was a great burthen, a great affliction) Paul prays to be delivered, and prayeth thrice, and no doubt prayed in faith, but his deſires met not with Gods ſet time, his anſwer was, My grace ſhall be ſufficient for thee. Suppoſe a Soul walking in the dark, and ſeeing no light, it prayeth with David, when wilt thou comfort me; poſſibly God is not pleaſed, yet to viſit it with his conſolation, yet its prayer is warranted from the promiſe, God hath promiſed us the manifeſtations of the Spirit, Joh. 14. 21. It prayeth in faith, believing that God is able to do it, believing that he is full of goodneſs, a rewarder of them that ſeek him, believing that it ſhall receive even that particular mercy from God in Gods time; but it cannot pray in faith, believing that it ſhall preſently be comforted. Becauſe as to this … hath no bottom, no promiſe to lay hold upon; but yet even as to this it may pray in faith, having confidence in God, that if it be truly good for it, it ſhall be preſently anſwered.

Thirdly, When a Soul findeth that Gods ends in the affliction are obtained, and that it is in ſuch a frame as God hath required a people, or a ſoul to be, to whom ſuch promiſes are made, it may then conclude that Gods time, his ſet time is come. Here are now two rules to guide an inquiſitive Chriſtian in the knowledge of Gods ſet time, for the collation of any mercy which he hath promiſed, whether more publick and national, or more private, or perſonal. 1. When Gods ends in afflicting are obtained, and ſatisfied. We ſay that God and nature do nothing in vain, indeed every p. 355rational agent propounds to himſelf an end of all his or her actions. Brute Creatures, and ſuch as are not indued with reaſon, move and act for ſome end or other, but their end is ſet them by another. But rational agents propound an end to themſelves, and their ends being obtained, their action ceaſeth. God is the higheſt rational agent, and propoundeth to himſelf an end in all his actions, and his end is alwaies good, his ſupreme end is his own glory, that is the beſt end, and he cannot act for one more ignoble, but his mediate ends, that is, by which he propoſeth to get himſelf glory, they are ſeveral, you ſhall ſee much of them expreſſed in that one text, Hoſea 5. 15. I will go and return to my place, till they acknowledge their offences, and ſeek my face. In their affliction they will ſeek me early. There are alſo other texts of Scripture, which let us know Gods ends in the affliction of his people, ſuch as thoſe, Jer. 9. 7. I will melt them, and try them; for how ſhall I do for the Daughter of my people? Zech. 13 9. And I will bring the third part through the fire, & I will refine them as Silver is refined, and will try them as Gold is tryed, they ſhall call on my name, and I will hear them, I will ſay it is my people, and they ſhall ſay, the Lord is my God. From theſe Scriptures now appear three great ends, the obtaining of which, he aimeth at, that thereby he might be glorified.

1. The firſt is a bringing them to the acknowledgment of their tranſgreſſions, and an humbling of them in the apprehenſion ef them. God by puniſhing us, whether in our fleſh, or with more internal troubles in our minds, brings our iniquities to our remembrance, & ſaies to us in every affliction, Know therefore, & ſee that it is an evil and bitter thing that thou haſt done, in that thou haſt departed from the living God, & that his fear hath not been within thee; and this is one thing which he aimeth at, to bring his people to be vile, & low in their own Eyes, when this is done, Gods end is ordinarily fulfilled. Hence you ſhall obſerve, that before Gods promiſe of a gracious return to his People, Jer. 3. 14, 15. there is put in v. 13. Only acknowledge thine iniquity, that thou haſt tranſgreſſed againſt the Lord thy God; ſo that if our affliction hath brought us to this acknowledgment of our iniquities, and a lying low before God, it may give us encouragement to hope that Gods time, his ſet time is come, for though he hath not particularly told us the day, and hour, when he will return unto his people, either in a way of ſpecial providence, or in a way of p. 356ſpecial grace, yet he having annexed the promiſe of his gracious returns to his peoples acknowledgment of their offences, and humbling themſelves, he hath effectually told them, that when that is done, is the time when they may expect to ſeek his face, with a ſpeedy ſucceſs, and gracious iſſues.

2. A ſecond end which God aimeth at in the afflictions of his people, whether by with holding ſome deſired mercies from them, or making them to feel ſome ſenſible ſmart, is the exciting of his Peoples Grace. This is plainly expreſſed in the beforementioned text, Hoſ. 5. 15. I will return (ſaith God) unto my place, till they ackuowledge their offences, and ſeek my face. There are two gracious exerciſes which the Lord by affliction extiteth. 1. The firſt is the grace of prayer. This is moſt properly ſignified, by the term ſeek my ſace, (though I know it is a phraſe more comprehenſive) yet that is moſt ordinarily expreſſed by it; this is not only expreſſed in that text, but in many others. Is any man afflicted (ſaith James) let him pray, ſo Pſal. 50. 12. Call upon me in the day of trouble, and I will deliver thee, and thou ſhalt praiſe me. Hence it is an excellent ſign that Gods appointed time to ſhew mercy, either to a people, or to a Soul is come, when the Lord poureth out upon them the Spirit of grace, and ſupplication, he more ſpecially moveth, and inciteth his people to ask, when it is in his heart to give the mercy that they ask of him, and on the other ſide, the reſtraining of prayer from God on our part, or the with-holding the Spirit of Prayer (on Gods part) is an ill ſign that our mercy is yet afar off. 2. A ſecond exerciſe of grace, the exciting of which God aims at, is that of faith. Zech. 13. 9. They ſhall ſay the Lord is my God; this is now when a Soul for the mercy which it deſireth, is brought off all dependances upon the creature, and brought to a ſole Eying of, and dependency upon God; and this is true, both as to more publick and national mercies, and alſo as to more private, and perſonal mercies. Iſrael were a great way off mercy, when they truſted on the broken reeds of Ae…ypt and Aſſyria, inſtead of helping them, they ran into their hands, and more wounded them, but they were very near mercy when they ſaid, Hoſ. 14. 3. Aſhur ſhall not ſave us, neither will we ride upon Horſes, neither will we ſay any more to the work of our hands, ye are our Gods, for in thee the Fatherleſs finds mercy. Mark what God addeth in the very next words; I will heal their backſlidings, p. 357I will love them freely, for mine anger is turned away, I will be as the dew unto Iſrael, he ſhall grow as the lilly, and caſt forth his roots, as Lebanon. Hence again it appeareth, that when People, for the mercies they want and would ask of God, are brought off all forreign dependencies, all creature confidence, and brought to a ſingle, ſole confidence in God, this is an excellent ſign, that the day is dawning upon them, and the time come, which God hath ſet in his eternal thoughts, wherein he intendeth to ſhew them favour.

3. A third end which God aimeth at, in, and by our afflictions, is, the probation and trial of grace, I will melt them, and try them, Jer. 9. 7. I will bring the third part through the fire, and will refine them, as Silver is refined, and will try them as Gold is tryed. Faith and Patience are thoſe two graces which are more eminently tryed in an hour of affliction; you have them both mentioned together, James 1. 2, 3. My Brethren count it all joy, when you fall into divers temptations, knowing this, that the trial of your faith worketh patience, and again; let patience have its perfect work, & 1 Pet. 1. 6. You are in heavineſs through maniſold temptations, that the trial of your ſaith, being much more precious, then that of Gold that periſheth, though it be tried with fire, might be ſound unto praiſe, honour, and glory, &c. by faith here is meant a relieance, and dependance upon God, notwithſtanding our trials, Job expreſſeth it well, Job 13. 15. Though he ſlay me, yet will I truſt in him. Hence again, if a Soul findeth that its affliction (be it of what nature it will) hath humbled it to Gods foot, made it quiet, and patient, reſolving meekly, and without repining, or murmuring to bear the indignation of God, becauſe he hath laid it upon it, and that it hath brought him to a reliance and dependance upon God, though it doth not ſee him, this (again) is an excellent ſign, that Gods ſet time is come.

2. A ſecond rule to know Gods ſet time by, is this, When a people, or a particular ſoul is wrought into ſuch a frame, as the promiſe of mercy is made unto. David ſaith of God, Pſal. 20. 17. Thou haſt heard the deſire of the humble, thou wilt prepare their heart, thou will cauſe thine ear to hear. Mark, firſt God prepareth the heart, then he cauſeth his ear to hear; firſt, he prepareth the hearts of people to receive the mercy, then he gives out the mercy; now how doth God prepare the heart, but by working of it up into ſuch a frame, as he hath promiſed the mercy upon, and unto?

p. 3581. He worketh the heart into a patient, meek, humble, ſubmiſſive frame, he heareth the deſire of the humble, as you have it in that text, but of this I have ſpoken but now.

2. In the mountain of the Lord it ſhall be ſeen. We are then prepared for mercy, when we know not how longer to uphold, and ſubſiſt without it, Iſaiah 57. 16. I will not (ſaith God) contend for ever, neither will I be alwaies wroth, for the Spirits would fail before me, and the Souls which I have made, v. 18. I have ſeen his ways, and will heal him, and will lead him alſo, and reſtore comforts unto him. When Peter cried out that he ſank, then Chriſt lent hhim is hand; when the Soul apprehends itſelf as it were at the laſt gaſp, that is often Gods time, for he will not ſuffer his peoples Spirits to fail, nor the Souls which he hath made.

3. In ſuch diſpenſations of mercy to the People of God, as muſt depend upon the deſtroying or removing of their Enemies; the exceeding wickedneſs of the enemy, is a good ſign that Gods ſet time is near, for the Salvation of his people from them. I build this concluſion upon Gods Word to Abraham, Gen. 15. 16. where God gives this as the reaſon why the ſeed of Abraham ſhould not till after four hundred years, take a poſſeſſion of the land of Canaan—for the iniquity of the Amorites is not yet full. The wicked have their day, and their day is with reference to the people of God, the very power of darkneſs, but as it is with the darkneſs of the night, they ſay it is darkeſt juſt before the dawning of the day, ſo the darkneſs cauſed to the Church of God, by the wickedneſs of the wicked, when it is at the thickeſt, is a good preſage of approaching light. So as though the day of the gteateſt malice, oppreſſion, and wickedneſs of wicked men, be a very ſad day, even the power of darkneſs, yetin this it ſpeaketh well, that the ſalvation of Gods people is nevernearer.

4. Laſtly, In regard the ſet times of our mercies are hidden from the beſt of Gods people, in caſe they have not a preſent anſwer in kind, they muſt be content if they have it in value. I pray obſerve this. God anſwereth the prayers of his people more ways then one, ſometimes he anſwereth them by denying them, nor is this a way of anſwering to be deſpiſed, for whatſoever the particular thing be, which a reaſonable Soul deſires, its general deſire is ſome good. Our reaſonable natures will not ſuffer us to ask any thing which is bad, if we ſo apprehend it, now ſuch is the infirmity of our ſtate, that we in all circumſtances do not know what p. 359is good for our ſelves. So that God often in denying a particular deſire of our Souls, anſwereth the general deſire of our Souls, we ask what would do us hurt; God denieth it, becauſe he would do us good, and not hurt. In this caſe if the Lord giveth us an heart content to be without the thing we ask, he abundantly anſwereth our prayers, and giveth us the general and true deſire of our Souls. God ſometimes anſwereth our prayers, by giving us idem, the ſame thing which we ask, but this he never doth, but where he ſeeth it is for our good, and that under our preſent circumſtances; ſometimes he anſwereth us by giving us tantundem, the value of the mercy, though not the particular thing which we ask of God, thus he anſwered Paul as to the thorn in his fleſh, and this is a real anſwer, and with this every Child of God ought to be fully ſatisfied, and contented.

But this is enough to have ſaid to this point, how Chriſtians may know whether Gods time, his ſet time to favour his Church, or the Souls of his people is come, a point of great concern in order to the ſatisfaction of Chriſtians, why they have not a preſent anſwer to their prayers, & to abate their diſſatisfaction, as to the inequal motions of Divine Providence in this anſwer of prayers.

3. Laſtly, Something is neceſſary with reference to the manner of our prayers, if we would ſo pray as to receive a preſent anſwer. So two things are neceſſary; 1. That we pray Believingly. 2. Fervently.

1. Believingly. I opened this before, under the firſt head, and therefore ſhall ſay nothing to it here.

2. Fervently. That is that which alone I ſhall here ſpeak to. This is much miſtaken, if it be thought to lie in the vehemency of our tone, and expreſſion, it lyeth much deeper in the intenſion of the mind, and the Souls ſecret affection to, and in the duty. James tells us, ch. 5. v. 16. The effectual ſervent prayer of the righteous availeth much. The word is foreign which properly ſignifieth operative and working, and ſo working, as it produceth the effect. The Prophet ſpeaking of God, Iſaiah 41. 4. uſeth this expreſſion, who hath wrought, and done it, the Septuagint tranſlate the Hebrew word there by this word, the Apoſtle uſeth it to expreſs ſuch a working, as that by which God bringeth about his decrees, Eph. 1. 11. Who worketh all things according to the counſel of his will; and again, he uſeth it to expreſs the working of the Devil in wicked men, whom he calleth Children of diſobedience, p. 360Eph. 2. 2. In the primitive times, thoſe who were acted by the Devil, were called foreign becauſe of the great power, and force, which the evil Spirit put forth upon, and ſhewed in thoſe miſerable creatures that were poſſeſſed. Piſcator upon the Text, Jam. 5. 16. tranſlates it Ardens, the burning flaming prayer. Beza tranſlateth it Efficax, the efficacious prayer; foreign doubtleſs ſignifies that prayer, which ſetteth the whole Soul on work. There is a cold, dead, lazy prayer, where the tongue only is ſet on work, or only the tongue, and the head, or the fancy; the one to invent and compoſe matter, the other to utter it, but neither of theſe is that fervent prayer which St. James ſpeaketh of, but that prayer which ſetteth the whole Soul in motion towards God, where not only the fancy and imagination, and underſtanding are imployed to invent and ſuggeſt matter, the will to will it, but the affections (which indeed in a reaſonable creature are but the motions of the will towards its object) with the utmoſt intenſion to deſire it, to exerciſe an hope in God for it, &c. this is the fervent working prayer mentioned by St. James, this prayer doth much with God. Jacobs prayer was ſuch a prayer, Moſes ſaith he wreſtled with God until the morning, he ſaid unto God. I will not let thee go, until thou bleſſeſt me, the Prophet expounds it, Hoſea 12. 4. He wept, and made ſupplications unto him; by this prayer he had power over the Angel, and prevailed (as it is there in the words immediately preceding) yea, and he had a preſent anſwer, God bleſſed him before he parted with him as you read in his Hiſtory. Such a prayer was Daniels, to which he received alſo a preſent anſwer, Dan. 9. v. 3. I (ſaith he) ſet my face to the Lord God, to ſeek by Prayer and Supplications: with faſting, and ſackcloth, and aſhes, ſuch was Elijahs prayer, 1 Kings 18. 42. The text ſaith. He put his face betwixt his knees, a poſture ſignifying the great intenſion of his mind and ſpirit. It is a praying with ſtrong cries and groans which cannot be uttered, which is the Apoſtles phraſe, Rom. 8. 26. This praying comes up to the firſt, and great commandment. Yhou ſhalt love the Lord thy God with all thy Soul, and all thy ſtrength. This is like the drawing the arrow to the head, which ſendeth it with more force to the mark; nor indeed is there a better ſign of a ſudden anſwer, than when the Lord hath thus prepared the heart. A man ſeldom finds his Soul more then ordinarily fervent, and importunate with God for a mercy, but when the Lord hath p. 361determined ſuddenly to give it in to him. Thus now I have ſhewed you in what caſes God ordinarily gives in ſpeedy anſwers to his peoples prayer. But God doth not do this alwaies. David himſelf complaineth, Pſal. 22. 2. O my God, I cry in the day time, but thou heareſt not, and in the night ſeaſon, and am not ſilent. The Church crieth out, Pſal. 80. 4. O Lord God of Hoſts, how long wilt thou be angry with the prayers of thy people? And again, he ſhutteth out my prayer, Lam. 3. 8. What ſhould be the reaſon of theſe inequal diſpenſations from the hand of the ſame God, and gracious Father? I anſwer;

1, Why may not God do it, that we may not track him in his ways? He will be known to be a free agent. He will ſometimes give preſent anſwer, that his people may be confirmed in their faith, that God is a God hearing prayer. The God, that never ſaid to the ſeed of Jacob, ſeek my face in vain; he will not alwaies give a preſent anſwer, that we may not aſcribe too much unto prayer, nor will he alwaies delay, that we may not aſcribe too little to it. If God ſhould alwaies give a preſent anſwer, we ſhould aſcribe too much to prayer, and make an idol of a duty. That the Lord might ſecure his own glory, and be owned as the God of our mercies, the object of our faith, and dependence, the free fountain of all our good things, God is pleaſed, ſometimes ſooner, ſometimes later, to give in anſwer to his peoples prayer.

2. But there may be reaſon enough for it, fetched from the prayers themſelves. One prayer may be made more in faith than another, more fervent than another, more fitted to Gods ſet time, for the beſtowing of a mercy than another; it is true nothing of theſe can render the prayer more meritorious, our prayers, take them at the beſt, are too poor things to be the price of the leaſt mercies, when we have done all that we can, we are unprofitable ſervants; but where one prayer is more conformable to the will of God than another, it may move God further, and may obtain a more ſpeedy anſwer from Gods hand.

3. Finally there may be ſome reaſon given on the account of the parties praying. Some of Gods people may be greater favourites with God then others; God loves all his Saints with an equal elective, and redeeming love, but there may be differences as to the manifeſtations of his love. Samuel, and Moſes, Noah, Daniel, and Job are mentioned by the Prophets, as Perſons that had a p. 362mighty power with God above others. God therefore in the expreſſion of his anger againſt Iſrael ſaith, if they ſtood before him, they ſhould only ſave their own Souls. God ſent Abimelech to Abraham, and Jobs Friends to Job, to pray for them, aſſuring them that thoſe he would accept, God had a David whom he calls the man according to Gods own heart, and Chriſt had a John, who was called the beloved Diſciple, all the Diſciples were beloved, but he was loved with a more ſpecial, ſignal love, this the Diſciples knew, and therefore when he had told them, that one of them ſhould betray him, Simon Peter beckned to John, that he ſhould ask him of whom he ſpake. Now it is no wonder if the prayer of him who is highly beloved in ſome ſingular degree of favour with God, ſhould receive a quicker anſwer then anothers, this is but after the manner of men. 2. The ſtate of Gods people, may be ſuch as will admit of no delay. If the Lord doth not come in with ſome preſent help, they muſt be loſt and undone, their Spirits muſt fail, and the Souls which he hath made; now in ſuch caſes as theſe, it is no wonder if the Lord gratifies his people with quicker anſwers, and returns to their prayers; but who is he that can pretend to give a reaſon of Gods differing diſpenſations of his grace? all that we can do in this caſe, is but to ſhew you that the ways of the Lord are reaſonable, though the reaſon of them be a depth paſt our finding out. We ſhould not ſufficiently adore, and admire God, if we did perfectly underſtand him; but I ſhall add no more doctrinally to this diſcourſe, much of which, though it may look like ſomething of a digreſſion, yet I hope it will not be altogether unprofitable.

Uſe 1.This notion wonderfully commendeth the love of God to the Sons, and Daughters of Men. There is not any one name of God, that more commendeth the love of God to us, or which we have more reaſon to glory in than, that he is a God that heareth prayers. It is true God needeth not our tongues, to tell him what we have need of, he knoweth what things we need before we ask him, nor do our prayers merit any favour, It is the goodneſs, the free goodneſs of God that relieveth us in any ſtreight, in any diſtreſs, but you know it is very natural to us, when we are in any miſery, in any diſtreſs, or ſtreight, to cry for help, and a wonderful relief to our thoughts, to know that our ſighs, and cries, and groans are not loſt in the air; Oh! 'tis a ſad, and uncomfortable p. 363thing to cry, and to have none to help, none to deliver. What a comfortable thing it is to cry in hope, nay, in confidence, for we have this confidence (ſaith the Apoſtle) that if we ask any thing according to his will, he heareth us. Now that the great and mighty God, who needeth not our ſupplications, ſhould lend an ear to them, and give us an aſſurance of his hearing, and anſwering them, what a mighty thing is this to ſet up God high in our thoughts, for the Majeſty of Heaven to ſtoop to the worms of the Earth, when they but turn up their heads to him? What a condeſcenſion is this? what an humbling of the Divine Majeſty? what a relief to poor creatures infirmities, to know, that not a ſigh, not a groan, not a prayer ſhall be loſt? But this is yet ſomething beyond this; That the Lord ſhould oft-times give a preſent anſwer, and prevent our impatience by an anſwer ſo ſwift, as gives our Eyes no leave to fail through a fruſtrated expectation; this is yet a great deal more. In receiving our petitions, and promiſing us an anſwer, God ſhews himſelf a gracious King, though we wait ſome time for an anſwer, but in his preſent anſwers he ſhews himſelf a gracious Father, that is not patient that his Child ſhould be one hour in diſtreſs and miſery. Nor is the love of our Heavenly Father alone commended in this particular, but the love of Jeſus Chriſt alſo is remarkably commended, for it is through him that we have boldneſs to enter into the holieſt, by the blood of Jeſus, by a new and living way which he hath conſecrated for us through the vail, that is to ſay, his fleſh, and he is the High Prieſt over the Houſe of God. O let every quick return of prayers which God makes to our Souls, bring us more in love with Chriſt, more into the admiration of his love, and raiſe up our hearts more in thankfulneſs, for the death, reſurrection and interceſſion of Jeſus Chriſt.

Uſe 2.Secondly, How ſhould this incourage us to prayer, and to ſuch a performance of that duty, as we may have a quick return, and anſwer. Prayer is not ſo ſlighty a duty, as the moſt of people do make it, it ought not to be made ſuch a formal performance. It is one of our great priviledges to have an acceſs, a freedom of acceſs to the Throne of Grace, to ask of God ſuch things as we ſtand in need of; it is that which bringeth down the Protection, and influences of common providence, and the influences of his ſpecial grace, it openeth, and ſhutteth up Heaven. By prayer Elijah brought down rain and fire from Heaven; Samuels Prayer p. 364brought thunder, and lightning. Hezekiahs prayer brought down an Angel, that deſtroyed the Hoſt of Sennacherib, it obtained a bleſſing for Jacob, and turned his name into the name of Iſrael, becauſe as a Prince he had power, and prevailed with God; nay, it often brings down the mercy we want in a very ſhort time, while the Child of God is ſpeaking, God anſwereth, here am I. This ſhould make us value the duty of prayer, and not to think it a mere thing of courſe, and turn it into a formality. And what you have heard concerning the nature of that prayer, which is of ſuch power and prevalency with God, ſhould alſo mind you to take heed how you pray. Prayer doth not lie in a meer uttering, or repeating of words expreſſive of our minds unto God, men may call this prayer, but they will find it a bodily labour of a little efficacy, and avail with God; it is true, you will hardly find any thing called Prayer in Scripture, where words were not uſed, it ſeemeth to be ſomething more then the ſecret deſire of the Soul; the deſires of our Souls, expreſſed by the words of our lips, is what is generally called prayer, in holy writs, but words without inward affections, words not thruſt out from the force of our internal deſires and affections, are the leaſt thing in prayer, which lieth not in the pouring forth of words, but in the pourings out of our Souls before God. Labour Chriſtians to underſtand the nature of prayer, both as to the matter you ſhould pray for, and as to the right manner of the performance of it, you all know what you would have, what you have need of, what is truly good for you under your preſent circumſtances, this you know not; ſome things are abſolutely good, univerſally neceſſary, ſuch things as all Souls at all times have need of, ſuch are pardon of ſins, ſanctification, further grace to honour and glorify God in your circumſtances, and relations, an heart to honour and glorify God in whatſoever ſtate and condition you are; theſe and ſuch like things you may beg importunately, and abſolutely, and that at all times. But there are other things which are not ſo abſolutely and univerſally good, but are good or evil, as they are well uſed, or abuſed. Theſe muſt be asked of God, with a ſubmiſſion to his will, and a reference to his wiſdom. It is of mighty concern for a Chriſtian rightly to underſtand the matter of prayer, what he may, or may not ask of God, what he may ask abſolutely, what but conditionally, and with limitation; an ignorance of this may make Chriſtians too bold, too importunate p. 365with God in asking ſome things, and to ſin by impatience, and murmuring, becauſe they do not receive preſently what they ask, when as the reaſon is, becauſe they ask amiſs. James tells thoſe to whom he wrote, Jam. 4. 3. You ask, and receive not, becauſe you ask amiſs; he inſtanceth but in one way wherein they asked amiſs, that you might conſume it upon your luſts. That indeed is one way by which men may miſcarry in prayer, not directing their prayer to the honour and glory of God, but meerly to a ſelf-ſatisfaction, and indeed taking the words in that ſenſe, as ſpending upon their luſts ſignifies a gratifying our ſelves, and giving our ſelves a pleaſure and ſatisfaction; ſo all asking amiſs, will fall under it, and ſuch asking amiſs is the cauſe of all our not receiving; no man can ask any thing for the honour and glory of God, who doth not ask according to the will of God, God is glorified by the fulfilling of his will, and whoſoever prays, and the ſum of his prayer is not, let the Lord be glorified, let the will of the Lord be done, doth but ask that he may conſume upon his luſt, and give himſelf a ſatisfaction; now all this is asking amiſs, which is the cauſe of our not receiving. It is therefore I ſay of a very great concernment for a Chriſtian to know what he may pray for, what he may pray for abſolutely, and peremptorily, what but limitedly, and conditionally, with ſubmiſſion to the Divine will, and with a reference to the Divine wiſdom, how elſe is it poſſible, that he ſhould pray in faith? or how elſe will he be able to command his Spirit into a due ſilence, and patience, if he doth not preſently receive what he asketh of God? Nay, the ſervency of a Soul in prayer doth much depend upon this knowledge; no prayer can be fervent, but the prayer of faith. No prayer receiveth a preſent anſwer, but the prayer of faith. Study therefore (Chriſtian?) the due matter, and manner of prayer. There may be many prayers put up, and yet God not hear, Iſa. 1. 15. Though (ſaith God) you ſpread forth your hands, I will hide my Eyes from you, yea, when you make many prayers, I will not hear, the reaſon there aſſigned is, becauſe their hands were full of blood, which amounts to that of David, If I regard iniquity in my heart, God will not hear my Prayer, and to that of Solomon, The Sacrifice of the wicked is an abomination unto the Lord, but the prayer of the upright is his delight. He that lifteth up hands unto God, muſt lift up pure hands. But a man may lift up pure hands, yet not be heard, David complaineth that he did p. 366ſo, Pſal. 22. therefore the Apoſtle adds, 1 Tim. 2. 8. Holy hands without wrath or doubting, for ſaith James, ch. 1. v. 7. Let not him that wavereth, think that he ſhall receive any thing of the Lord. Now it is impoſſible that a man ſhould pray without doubting, for any thing of which he is not fully perſuaded that it is the will of God that he ſhould receive it, this therefore is of very great concern, that a Soul ſhould know that he asks according to the will of God, and that muſt be when he knows that God hath ſomewhere in Scripture promiſed it. Be not therefore only much in prayer, but ſee that you do not ask amiſs, that you ask ſo, that you may receive, yea, that while you are ſpeaking, God may give you a gracious anſwer.

Uſe 3.Thirdly. This Doctrine calls to you for an holy, and cloſe walking with God. A looſe liver may receive ſome good things from God, as he is a God of compaſſion, full of pity, and tender compaſſion, that hears even the young Ravens when they cry unto him for their food, thus did Ahab, thus did the King of Nineveth, and this was a ground for Simon Magus to pray, though he was in the gall of bitterneſs, and the bonds of iniquity; but he can receive nothing from God, as he is a God of truth and faithfulneſs, there is not in all the Book of God, one promiſe made to a wicked mans prayer. God hath ſaid, though they make many prayers, he will not hear them, Iſaiah 1. 15. he hath ſaid, They ſhall call upon me, but I will not anſwer, they ſhall ſeek me early, but they ſhall not find me, Prov. 1. 28. For Hypocrites he hath ſaid, Job 27. 9. Will God hear his cry, when trouble comes upon him? but a cloſe walking with God is not only commendable to us upon this account, that our prayers may not be wholly ſhut out from God, that we may not only in our diſtreſſes go to God as a fountain of mercy, and goodneſs, as a God of pity, and tender compaſſion, but as unto a God of truth and faithfulneſs, with an hope, and a confidence in him, and an expectation upon him, and with an holy boldneſs: but alſo that we may have a preſent anſwer, we are naturally haſty as to the ſupply of our wants▪ and the ſatisfaction of our deſires, hence we ſay, Bis dat qui cito dat, and count that kindneſs double, which is done for us quickly. Now they are the favourites of Heaven, that gain the quickeſt anſwers from God. There's nothing makes one Soul more the favourite of God then another, but a more ardent love for God, and a more ſtrict, and cloſe walking with God. Let this ingage us to perfect holiveſs in the fear of the Lord. Study therefore the cloſeſt p. 367degrees of fellowſhip, and communion with God, the ſtricteſt courſe of an holy converſation. There is a great deal of difference even in good mens communion with God, ſome are more upon the mountwith God then others are, more in holy meditation and contemplation, more in ſecret duties, more in prayer, more in watchfulneſs, more warm, and zealous for God, David had many worthies, but he had a firſt three, to which the others did not come up, though they did worthily. God hath many Souls, that he loveth, that are dear and precious in his Eyes, but he hath alſo his firſt threes, ſome that excel, and outrun others; theſe are they that have moſt of Gods Ear, for tho the firſt grace be not given, becauſe men keep his Commandments, yet further grace, the manifeſtations, and ſignal tokens of Divine love are given out (according to the promiſe, Jo. 14. 21.) as men love, and keep the Commandments of God; you therefore that would excel in the favour of God, that would have Gods ear fully and preſently open to your ſupplications, ſtudy to excel in holineſs. Doth a poor Courtier in the Courts of Earthly Princes, bleſs himſelf in having the Ear of his Prince, that if he hath a Petition to put up unto his Prince, he can go immediately into his preſence, and have his Petition preſently ſigned, whereas the Petitions of others are rejected, or at leaſt deferred, ſo as he is conſtrained to wait months or years? And is this no priviledge, no happineſs at all, that a poor Soul can immediately go unto the Lord of Heaven and Earth, to him who is the Fountain of all grace and goodneſs, and if he wants any thing, freely preſent his Petition to him, and have it ſigned preſently, not let the Lord go, until he hath bleſſed him, when as a wicked man, tho he maketh many prayers, yet is not heard; yea, thoſe that may have ſome intereſt in God, yet walking more looſely, and more imperfectly, may cry a long time, and yet not be anſwered, if we had nothing more then this to commend to us holineſs in all manner of converſation, and the ſtricteſt degrees of walking with God, yet this certainly ſhould be enough.

Uſe 4.I ſhall add but one word more in application of this diſcourſe. I put into the Propoſition, the term [ſometimes] God doth not alwaies, but ſometimes give in a quick anſwer to his peoples prayers; Let not the people of God therefore think it ſtrange if they have not preſently an anſwer to their prayers. God is not alwaies alike quick in his returns to the prayers of his people. p. 368He always heareth them, he will be certain to anſwer them, but he is not alwaies equally quick in the anſwer of them. This is many times the trouble of Souls that belong to God; it was Davids trouble, expreſſed, Pſal. 22. 2, 3. It was Aſaphs trouble, though God did at laſt hear him, as you read, v. 1. yet he had firſt ſpake, as in v. 7. 8, 9. Will the Lord caſt off for ever, and will he be favourable no more? Is his mercy clean gone for ever? Doth his promiſe fail for evermore? Hath God forgotten to be gracious; hath he in anger ſhut up his tender mercies, yet becauſe the not hearing of prayers is threatned as a judgment, and puniſhment upon wicked men, and mentioned in holy writ, as the reward of mens regarding iniquity in their hearts. This often cauſeth a great deal of trouble in the Spirits of Gods People. Let me therefore ſhut up this diſcourſe in adviſing alittle, what that man or woman ſhould do, that lieth at leaſt under ſome apprehenſions, that God doth not hear, or hath not heard their prayers, they cry in the day time, and are not ſilent in the night ſeaſon, yet God heareth not.

1. In the firſt place. Let ſuch a Chriſtian examine whether it be not his own miſtake. Thou thinkeſt God hath not heard, nor anſwered thy prayers, art thou not in a miſtake? All anſwers of prayers are not diſcernable to our ſenſe. It may be God hath anſwered thee by denying thee the particular thing that thou askedſt of him; thus he anſwered Paul, by denying him as to the thing he asked, which was the taking the thorn out of his fleſh. He better knoweth what we have need of, then we our ſelves know it, the general deſire of thy Soul was for ſome good, thou didſt therefore deſire health, riches, &c. becauſe thou didſt apprehend them ſuitable, and convenient, and ſo good for thee. God who knoweth thy Soul, the frame and temper of it, he ſeeth, that theſe things would be for thy hurt, he therefore with-holdeth them, and ſo in not anſwering anſwereth thee, in not anſwering thy particular requeſt, he doth anſwer the general deſire of thy Soul, and only correcteth thy ignorance in thy requeſt. 2. You have heard that God ſometimes anſwereth by giving (though not the thing) yet the value of the thing which thou askeſt, i. e. that which is every way as ſutable and convenient, and as profitable for thee, as that which thou didſt deſire. Hath not God (according to thy prayer) removed thy affliction? yet, hath he ſupported thee under it? hath he filled thee with inward p. 369conſolations? hath he told thee (as he did Paul) that his grace ſhould be ſufficient for thee? Doſt thou call this no anſwer? God anſwers the prayer of that Soul, to whom he giveth the full value of the thing it asketh, though he doth not give the thing itſelf.

2. If thou canſt not find that God hath anſwered thee, neither in kind, nor in value, Review thy prayer, and ſee if thou canſt not find ſome failure in that, for which God with-holds his anſwer. I ſuppoſe thee a perſon reconciled to God through the blood of Chriſt; other Souls either pray not at all, or if at all, they make a meer formality of the duty, and put up prayers, as Children ſhoot arrows, never regarding whither they flie, or what becometh of them, but even in a good mans prayer there may be ſuch failures as may give God a juſt cauſe to with-hold an anſwer, without any breach of Gods truth, or faithfulneſs, thou mayeſt not have prayed in faith, but too much doubting, thou mayeſt have prayed for ſomething, which thy wiſe Father ſaw was not good for thee, or at leaſt not good for thee under ſome preſent circumſtances, under which thou art; if thou findeſt any thing of this nature, thy work is to correct thy prayers, if thou wouldſt receive an anſwer.

3. If thou doſt not find this, if thou canſt not charge thy want of an anſwer upon ſome defect or failure in thy prayers, nor yet find that God hath anſwered thee, either giving thee the thing which thou didſt ask of him, or the value of it in a quiet and contented frame of Spirit in the want of it, or in the ſupportations, or conſolations of his Spirit, but thy Soul is yet unquiet and impatient; it is thy duty yet to wait upon God, to chide down thy tumultuous, and unquiet thoughts, all the riſings up, and murmurings of thy Soul againſt God, to adore, and to admire God where thou canſt not ſee, or underſtand him, to acknowledge Gods goodneſs and holineſs, though thou canſt not diſcern his goodneſs as to thee in this particular. Thus did David, Pſal. 22. 3. after he had complained, that he had cried in the day time, and the Lord did not hear, and in the night ſeaſon, and was not ſilent. v. 3. he ſaith, But thou art holy, O thou that inhabiteſt the praiſes of Iſrael. This is moſt certainly our duty under ſuch providences as theſe are; we muſt not look in this life to underſtand all Gods ways, and methods of providence, much leſs the reaſons of them, that is a piece of knowledge reſerved p. 370for another world; all that we have to do, is to obſerve, and ſtudy them, and where we cannot find them out, to admire and adore them, and to wait upon him, that wrappeth up himſelf in thick darkneſs, and hideth his face from the Houſe of Jacob. This waiting doth not only ſignify a paſſive quietneſs, ſilence, and patience, but an active doing our duty. Waiting on the Lord, and keeping his way, are put together, Pſal. 37. we ought not to leave off praying, becauſe (in our apprehenſions at leaſt) our prayers lie by without anſwer, much leſs to ſlacken our courſe of holineſs, but to reſolve as the Church did for Zions ſake, ſo for our own ſake, not to hold our peace; we have for this an excellent preſident in the example of the Church, Pſal. 44. 17. All this is come upon us (ſaith ſhe) yet have we not forgotten thee, nor dealt falſely in thy Covenant. Our heart is not turned back, neither have our ſteps declined from thy way, though thou haſt ſore broken us in the place of Dragons, and covered us with the ſhadow of death? then ſhe concludeth with prayer. v. 23, 24, 25, 26. Awake, why ſleepeſt thou? O Lord! ariſe, caſt us not off for ever, wherefore hideſt thou thy face, and forgetteſt our affliction, and oppreſſion? For our Soul is bowed down to the duſt, our belly cleaveth to the Earth. Ariſe for our help, and redeem us for thy mercy ſake.